Tag Archives: Sheviti

These images have been some of the most popular and most requested on this blog. Unfortunately the originals weren’t the best quality, as they were just something I was toying with at the time in order to accompany text; they were more of an afterthought. After being able to get copies of the original software again I was able to do some corrections and updates (you know some Operative System updates are terrible about supporting old packages sometimes!). These new releases are set in a more widely recognizable JPG file-format for you to share across platforms. Thank you to everyone who helped with the corrections and suggestions, including my friend Aharon Varady of the Open Siddur Project.

You can also download the new three-paged Psalm 67 Meditation Packet, which contains the full-sized images, along a Hebrew/English translation of Psalm 67!

For more information about the meaning of the Shiviti see the following related posts. These lessons go in a systematic order to help you grow in your understanding of this practice:

Earlier this year with the coming of the Sefirat haOmer when I released the sections of the Nusach haAri-z”l relating to the blessings of the count I also felt the odd urge to muse concerning the kavanah (Heb. “intention;” meditation) of Psalm 67 as instructed by the Baal haTanya. Little did I know that would become one of the most well read blogs I’ve written. It was later followed up by introducing to the morning prayers the kavanah of Shiviti Hashem, as an example of meditative liturgy; this post is also one the most requested to date. In both blogs I made mention of the kavanah of the Menorat L’MaNatzeach – commonly known as the Menorah Psalm – but did not explain the actual practice of saying these menorah kavanot. But it was a good start because we got to see how to do a kavanah and then how to Shiviti, before we work on putting both practices together today. It is due to the high interest regarding this topic I will now be explaining these practices for the first time, we will start simple and continue to work our way up one level of understanding as we go. I would encourage you to read the other two blogs to get an idea of the background of such traditions, and the meaning of the Psalms itself. Here we go….

The History of this Practice

No one is certain how far back the tradition of saying the kavanah of the menorah goes. What we do know is that the custom of reading Psalm 67 in the form of the menorah was encouraged by great mystics such as Rabbi David ben Yosef Avudraham as far back as 14th century Spain. That is the same country and around the time in which the first siddurim (Hebrew prayerbooks) were created. But even before siddurim it was the custom of some to say this psalm from a written parchment, akin the the custom of the pious to read the ketoret from a handwritten parchment that some still practice to this day.

Judaism has never been inclined toward using images or iconography, lest these be misconstrued with idolatry. Instead, in the near-eastern tradition art is often made of the written word. If images are use, they are generally of items which relate to the elements of the Holy Temple. In a blending of these traditions comes forth the Shiviti of the Menorah, in which the words of Psalm 67 are depicted in the form of the seven branched menorah of the Temple. Though this is often depicted in the siddurim of the orient and of mystical schools, this is more widely known for being hung in holy shrines and in synagogues in front of the place from which the chazzan lead prayers, and in sight of all to see.

Rabbi Yitzhak Luria, the Ari z”l, instituted this practice and instructed that we should say Psalm 67 at certain times during our davening. First is during the morning Pekudei D’Zemirah – the introductory psalms of the Shacharit; then after the Vidui confession, and for the closing of Shabbat1. It is also included along with prayers for certain mitzvot such as Sefirat haOmer and the lighting of the Chanukah candles. Some say it after the close of the Amidah. Others say it in preparation for or during a journey. It may be said at any time.2 The custom is to read Psalms 67 in the form of the menorah whenever it is said.

The Purpose of This Meditation

The purpose of this kavanah is to ready the mind and purify ones thoughts. As we do this we are putting aside all distractions. For this reason the shviti first charges us:

“Know before whom you stand,

before the King who reigns over kings,

the Holy One, blessed be He.”

דע ליפני מי אתה עומד |

לפי מלך מלכי המלכים |

בקב“ה |

Then the shviti opens up with the words of Psalm 16:8, the main thought of the kavanah:

“I have set YHVH before me at all times”

שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד

Shiviti YHVH l’negdi tamid

We begin to place G-d before us. We recognize that G-d is watching over us, so we take on a solemness of being before the King. Not only that, we focus on the placing the name of G-d before us. Not just figuratively, in its form as literally done in a artistic shviti. We mean to make a conscious choice to connect to G-d through the meaning of His Four-Letter Name, Havayah (יהוה); havaya (הֲוָיָה), as the name is refereed to among the kabbalists means being, existence or experience. In everything we encounter though out our day we make a choice to experience G-d in it.

We wish to draw the light of righteousness and truth to shine over the face of the earth. We do this by meditating on this happening and connecting to the holy Name of Havayah (יהוה), to seek Hashem so that He “ya’air panav itanu / shine His face towards us” as described in verse 2. Ya’air means toenlighten, tobrighten, toilluminate, and tokindle.

How To Say this Meditation

As we focus on this psalm we consider ourselves as though we are lighting the actual menorah of the Temple. But we should not think that our devotion in any way kindles the Light of G-d, meaning to set His glory ablaze. No, the light of G-d is eternal. It is like the ner tamid, the light of the center shaft that is always kept lit day and night; unlike the six branches of the menorah of the Temple which was only kept alight at night. The center light is the Shechinah, the presence of G-d that is eternal, with no beginning nor end. It has no correspondence to anything as it is a manifestation of the Ohr Ain Sof, the Infinite Light that is transcendent; we only know it through the familiar Name of Havayah (יהוה). Thus the name of Hashem stands in the center of the Shiviti, in the place of the center light.

From that eternal life of G-d’s whole and holy light we seek to light our own flame. The Torah tells us how the lamps of the menorah are to be aligned and lit. What do I mean by aligned? When the menorah was created it was made so that “v’he’ehlah et nairoteh’ha v’hay’ir al ay’ver paneh’ha / they shall light the lamps so that it lights the face of it.” (Exodus 25:37) And this is exactly how it happened when Aharon (Aaron) the High Priest went about it, as instructed by G-d through Mosheh (Moses), “Behalotecha et-ha-neirot / when you light the lamps / el mol pnei menorah / toward the face of the menorah / yairu shivat hanerot / shall the seven lamps be lit.” (Numbers 8:2) The lights are lit and are turned in order to shine towards the center light, which symbolizes the Shechinah (Presence of G-d), in order to accentuate and aggrandize it. And being turned in this way the lamps also shine off the body of the menorah as well, so that the very face of its body reflects this light and floods the whole sanctuary with light. The body of the menorah has seven branches which relate the seven lower sefirot – the mystical manifestations of Divine action in the physical world – from Chesed to Malchut.3 First we focus our minds toward G-d. Then we make the intention to take every element of our physical lives and reflect the Light of G-d’s goodness on to it, bringing the light of His presence to all parts of our mundane existence; then shinning it into our entire world.

The first line consists of the first four words of Psalm 67, this is not considered actually part of the psalm but the header to it. These four words of verse 1, “L’MaNatzeach b’neginot mizmor shir4 / For the conductor, on the neginot (an instrument); a psalm, a song,” span across the six flames and the additional ornamental bowl that tops the menorah. These words help us set up the psalm. From right to left these words are set up, just like we set up our candles on Chanukah. This order of right to left is also the direction in which Hebrew is read. The letters of the phrase are almost evenly divided, to span all the branches.

Now one will notice that the seven branches contain verses which are set on their side. The words of each verse span from top to bottom. It is the custom that as the words begin to bend and turn we keep the Shiviti upright, focusing in order be able (to read the verses without turning it in any way. Of course, as one reads it they should consider the meaning and significance each line.

There are 49 words of the Psalm that relate to parts of the menorah body. These words begin with verse 2, “Elohim yachanainu viybaracheinu / May G-d be gracious to us and bless us…” It is common tradition for the next seven verse to go from left to right. One verse for each of the branches, including the center shaft. This is candle-lighting order, the same order that candles are to be lit on Chanukah. Though the verses can be said in any order, the only requirement of our custom is to say it in the form of the menorah.

Further Contemplation: Considering Our Core

There are also other ways we can further contemplate upon the menorah when lined up in this progressive fashion. Let us take a look at two more quick kavanot to further fine-tune our minds and focus, ones that can be done while saying the psalm.

As we say the psalm we make notice that the verses concerning the benefit of Israel, and the well being of all the nations intertwined through out the chapter. Now notice that the 3rd and 5th branches, the innermost spanning arm contains a unique occurrence of mirroring verses. The two arms bear the words “Yoducha amim Elohim / G-d, may the peoples give thanks to You / yoduch elohim kulam / let the peoples, all of them, give thanks to You.” At our core we should be aware and intend that our actions bring godliness to all parts or our lives, so that we can show people the goodness of life for which one can be grateful. First we can start considering all the reasons we have to be grateful. Then we think about sharing this attitude of gratitude. Why is this represented on the right arm and the left arm of the menorah? Its like a person that shares a loaf of bread with a friend, he tears it in half, this is your share and this is mine; however, like a good friend, the pieces in both hands are equal.

Keeping Ones Self Grounded

Other wonderful thought is to consider the center shaft of the menorah. It contains 49 letters, just like our Psalm contains 49 words that associate with the body of menorah. This psalm can be thought of a summary of the whole chapter, the nature of the chapter condensed down and concentrated in this one verse. Also the center shaft is where the menorah meets the ground, and upon which all the other branches rely. This is what we should hang out hopes on. Understanding our goal here is what keeps us “grounded.” This is the central reason for our devotion, to make this possible, that…

“The nations will be gland and sing for joy.

For You will judge the nations fairly,

and the peoples of the earth will rejoice.

Selah.”

| Yismauchu viyarnenu, l’amim.

| Ki tishpot amim mishor:

| ul’amim ba’aretz tan’chaim

| Selah.

Psalm 67:5

We are desire and intend to draw godliness in the world so that not only will we be singing and praying songs of gladness, so too will the entire world. Let let all the nations of the world sing for joy! We desire and intend to help spread equality, fairness and justice across the entire face of the earth.

Also, feel like your are in a situation where an unfair judgment is hanging over you? This is a perfect time to open one’s heart and feel the light of G-d’s truth illuminating the situation so that the darkness of confusion dissipates.

Download the Liturgy Aids!

It is with great excitement that I release the two shivit shown above that I have created. They are according to traditional texts and created after carefully comparing many traditional sources.

As this is a liturgy based project I am keeping my commitment to partner with the Open Siddur Project, and release traditional materials with a Creative Commons Zero licensing. Using free and open source material that are free of copyright helps enriches the entire Jewish community! You may download, print, copy and redistribute this material as much as you want. These items are now liberated and the property of the entire Jewish community!

I owe a special thank you to my friend Aharon Varady, founding director of Open Siddur, for guiding me through the design of these graphics.

Included in the following packet are the two full paged shviti presented above, and a new translation of Psalm 67 with brief instructions to help you focus on each branch of this kavanah.

To download click on the image below. As usual, this is a work in progress. Do keep a look out for future updates and additions that are sure to come!

Footnotes:

1 – It is not the case for Ashkenazim to say it motzei shabbat, as expressed by the Rema in the Shulchan Aruch. Nor is it the custom after the Vidui, which is a Sephardic custom.

2 – In an informative paper titled “Seven Branches of the Menorah” Rabbi Dovid Sears presents the following wonderful leads that confirm its varied placement in various siddurim: “For example, the popular Sefardic Siddur Tefilat Yesharim arranged by Rabbi Yosef Chaim of Baghdad presents this Menorah facing the “Baruch she-amar” prayer. Among the editions of the Siddur ha-ARI, in the 1972 reprint of the Siddur Kol Ya’akov (Slavita 1804) it appears immediately following the Author’s Introduction, while in the 18th century ms. Siddur ha-ARI of Rabbi Avraham Shimshon of Rashkov (facsimile ed. Bnei Brak 1995), it follows the passage of Ketoret.”

4 – however, here it includes a Vav, coming from the use of a holam “וֹ“, thus a silent letter for the sake of implying a vowel. However, the Vav is intentional, as it represents a dividing line of one side from the other.

If one was to ask a class of observant Jewish students what the first prayer in the siddur (hebrew prayerbook) is just about every hand would go up in the air. It’s seems like an obvious answer for most of us. But of course, if this was a real classroom I would be pulling a Lisa Simpson and complicating the matter by pointing out some geeky fact that turns the questions on its ear. You know the type, the preschool kid that tells the teacher she’s wrong because it was Copernicus that proved the world was round. No one likes a know it all. But, truthfully the answer is not quite as cold cut as it seems. And my reason for pointing out my odd fact is not to be an intellectual elitist, holding on to some more stringent view. Let me explain. First off, it would be helpful if before we start talking about liturgy we understand what we are discussing.

The Development of Liturgy

Liturgy has always existed within our tradition. The most published portion on the holy scriptures, probably more so than any book, is the Book of Psalms which is clearly written as a collection of musical and liturgical standards. Repeating holy scriptures was our first stab at formal prayer, and in some cases fixed prayers later became enshrined in holy scripture. The influence went both ways as scriptures and Temple prayers developed.

When the Temple era came to an end, with the destruction of Jerusalem in 70 C.E. prayers took center stage as prescribed in Isaiah chapter 1, to offer sacrifice of the lips instead of animals. Fixed prayers from the Temple were now elevated in significance, and new prayers were added over time to deliver something worthy of saying for just about every occurrence and season. But the siddur, the prayerbook we know today would not make its rise until around the 15th century at best and not widely available as a complete work until the mid-to-late 19th century. For most of our history people have just repeated prayers they knew from their common recurrence in our life-cycle events. And when in doubt people would turn to their rabbis for advice. Through out the ages we have learned these prayers like one learns a song, that is our liturgy. The tune and delivery I use my be different from yours, but that’s the nature of song. But no matter how it’s delivered, it’s a homelike tune we all relate to on some level.

The Development of the Nusach Ha-Ari z”l

As the treasury we know today as the siddur was being developed, so too the school of Jewish mysticism was on the rise. The mystics were a group of elite rabbis who collected prayers, but for a different reason than to just know what to say on a given occasion. They knew the prayers by heart, they didn’t need a script. Prayers collected by the kabbalists were incorporated in their own siddurim, but these books mostly served as commentaries on selected prayers. The commentaries contained many diagrams and instructions on how to focus the mind in a meditative way though kavannot (Heb. “Intentions”).

As I briefly touched upon in my last weeks look a the kavannah of Psalm 67 for the Sefirat ha-Omer, the Baal haTanya – Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe – was one of the first of the great rabbis to really take the mystical traditions of the Lurianic kabbalists (the followers of the ARI Z”L, the great mystic of the 16th century) and present their customs in a complete liturgical work for congregational prayer and daily devotion. The Baal haTanya’s siddur was intended to teach the common man how to pray, a much needed aid that was starting to take root during the late 18th century in Europe. His simplification came by focusing on documenting the things that needed to be said, and leaving out silent meditations.

The Baal haTanya provided his chassidim with a siddur that made full use of the richness of Jewish prayer that Eastern European Jews enjoyed and carefully conformed it to the teachings of the ARI Z”L. The text the holy Ari adopted and taught from was the Sephardic tradition, the liturgy documented by the Jews of Iberia and intern favored by the Jews of the near-east. The Baal haTanya conformed his text to that style and incorporating many of it’s unique prayers.

However, interestingly, prayer books like Eastern Europeans enjoyed were not at all common in Sephardic and Oriental Jewish communities. There was more documentation about their prayers and customs in classical legal works and kabbalistic commentaries they called “siddurim” than in any book dedicated to how to say your prayers or lead a service. Simply put, it wasn’t as needed because there was greater familiarity with the Hebrew prayers for the Jews of the near east. In the end as Sephardim and Mizrahi Jews began to formulate true prayerbooks for their prayer services like Ashkenazim (Eastern Europeans) invented, they brought in the silent meditations presented with their highly involved diagrams. Why? Partially because of their familiarity with them. Secondly because, in the days before the prayer books the diagrams were often enlarged and displayed in synagogues and holy shrines for one to use as prayer aids. It just seemed right that they belonged.

The Shviti: Placing Hashem Before Us

Those of you who have visited any Jewish shrines know exactly what I’m talking about when I mention charts and mystical diagrams. We call them Shvitis, they often take on the form on an enlarged writing of the Four-Letter name surrounded by verses of Psalms or prayers. The most famous of these is probably in the form of the Psalm 67 menorah. Others incorporate many mystical ways of reading Divine Names, but that are not meant to be pronounced. Why do we call them Shvitis? Because they usually bear the words of the Psalm that says:

“I have set

Hashem

before me at all times.”

| Sheviti

| Hashem

| l’negedi tamid

שִׁוִּיתִי |

יְהוָה |

לְנֶגְדִּי תָמִיד |

Psalms 16:8

Now one might ask, how intrusive into the text of the siddur can these mandala like meditations be? I mean, if they are useful why are they left out of the Baal haTanya’s siddur? You might say, who is he to leave out these things that are so authentic and sacred? Well, if we use a siddur as a seder (an order) of prayers and devotions, and go through it from waking up to going to sleep, then the first occurrence of shviti is at the beginning of the siddur. That’s right. When one wakes up they are to immediately have in mind this verse “I have set HASHEM before me at all times.” For this reason in many Sephardic and Edut haMizrach siddurim the first words you will see is these words “sheviti Hashem l’negedi tamid.”

If this was a real classroom I would hear just about every western, observant Jew gasp. This is problematic because at this point in history we all accept that the first words of out of our mouth and before we open our eyes is the prayer Modeh Ani, that we greatly thank G-d. Of course we also obsess over the different customs of washing among the different sects of Judaism, but we all accept in unity that we don’t intone the Four-Letter Name of Hashem in the first prayer we say of the day and instead wait until we get around to taking care of our business. So we all start with this prayer that refers to G-d, but without explicit use of the Four-Letter Name (יהוה).

So ingrained is it into the mind of observant Jews that this prayer is taught and known by the children as some of their first words. Really, before some Jewish toddlers can tell you answers to simple questions they already know how to say this prayer by heart. Though in our different communities we might truncated the prayers to make them easier to say for children at first, Modeh Ani is not one of them as we want them to learn it in full. This is our first confession of the day. I don’t want to spend too much time of it, as we will get to this prayer next week, and I’ve already taken us the scenic route to the point of all of this.

At this point, many would say “Oh, okay, I understand now why the Baal haTanya would leave it out. You don’t want to confuse people so that they might say the words of sheviti Hashem. Good thinking.” But still there will be the few who will grumble, and whisper to each other “See I told you those sephardim, chassidim, and kabbalsists are playing fast and loose with orthodoxy.” Considering myself to be the product of all of the above I would ask someone to cough up their copy of the Shulchan Aruch for a second. I’d hold it up and make the point that there is nothing more Orthodox than the Shulchan Aruch, which would become known to anglos as The Code of Jewish Law. I wouldn’t even site the words of Rabbi Joseph Karo, the Sephardic Kabbalistic master known as the Maran who first authored the work. Ironically I’d cite the words of the Rema, Rabbi Moses Isserelis – who wrote the Ashkenazi glosses to the work:

“I have placed Hashem before me

at all times:”

This is a paramount principal

of the Torah

and attribute of the steps of the righteous

who walk before G-d.

“שויתי ה‘ לנגדי |

תמיד:” |

הוא כלל גדול |

בתורה |

הורה ובמעלות הצדיקים |

אשר הולכים לפני האלהים: |

Shulchan Aruch: Rema 1:1

We don’t need to turn far. If we take “the book” when it comes to Jewish practice and turn to the very first reference page and paragraph, and here we have it. This would also be repeated by the Baal haTanya in the Shulchan Aruch haRav, Mehadurah Batra 1:5, just with the quote of our biblical verse at the end instead of being the leading words. According to the “code” the first thing we are supposed to think in our mind at the start of the day is “I have placed Hashem before me at all times.” Here the Rema is himself quoting the Rambam – Rabbi Moses Maimonides, the 12th century Sephardic scholar, master rationalist, and first exhaustive codifier of Jewish law (see Moreh Nevuchim – The Guide for the Perplexed 3:4)

Now, there is probably a reason other than just typesetting that explains the juxtaposition when the Baal haTanya repeats this law; to make it clear to his reader that this is a thought and not a statement he moves it to the end and adds the words “k’umo shekavut / as it is written.” He wants his chassidim to know this is a thought, it’s not spoken words. Like it’s written, it remains written but not said. As I have pointed out, when he created his siddur the Nusach Ha-ARI Z”L known as Siddur Torah Ohr (the precessor to Siddur Tehillat Hashem) he focused on the spoken words and not the meditations. However, if you look closely, it was not a forgotten point. It just became mentioned in the notes (which are exact quotations from his Shulchan Aruch).

Nusach ARI Z”L as a Process, Not a Possession

And this is primarily the differences between the Nusach ha-Ari (Chabad) tradition and the Nusach ARI Z”L siddurim of either Sephardic or other Chassidic origins. The nusach of the Sephardim/Mizrahim and other Chassidim have been heavily influenced by the teachings of the ARI Z”L and following his teachings so their prayers are Nusach ARI in their own right as well. However these other texts tend to contain many meditations and silent things that are not meant to be spoken out loud, and contain local variances and customs. This pretty much sums up the differences. The ARI Z”L never wrote a siddur of his own, and for that matter never wrote any writings for himself. Instead we learn of his wisdom through his student Rabbi Chaim Vittal and his other disciples, so we all just copy his teachings. Thus no one can lay claim to having “the” Nusach ARI. The Nusach Ha-ARI Z”L is a way, not a thing.

I say all of this because as we start to step into the study of the siddur I am going to be presenting the text according to the Nusach Ha-ARI Z”L. This is most often going to be based on the text of the Lubavitcher Chassidim, the text I have adopted and utilize in my daily prayers. Though at other time I will mention the Nusach Edut haMizrach, the tradition of the Sephardic and Middle-Eastern Jews; which is my tradition by birth. I do this to be intellectually honest, I can only share what I know. This is what I understand so that’s all I feel free talking about. But I will try to touch on other unique aspects of the different traditions when possible. But I hope we all understand that when we talk about the siddur we are talking about a growing and living thing that we all need to be flexible and giving towards. Because it’s something different to us all. And that is okay and possible, without compromising anything! Nachon, got it?

The Kavannah: How to Sheviti Hashem

Now on to the fun part. As we have discussed, the generally universal tradition today is to always start our day with a prayer of thanks; this is the Modeh Ani. It is the custom to not open one’s eyes nor say any other word in the morning until we give thanks. But we don’t say any Divine Name until we wash out of respect of G-d and in respect of our need for self-care right away. However, before we open our eyes it is a good practice for us to mentally make ourselves aware that Hashem is before us at all times. We can even visualize the Four-Letter Name (יהוה), but not say it. This is something we should all be able to agree on, it is appropriate.

But why should we do it? If it’s a kavannah – an intention – what is it’s purpose? What do we want to achieve or recognize by this? To find the answer lets continue looking at the text of the Shulchan Aruch:

“For the manner that a person sits,

moves and conducts himself

when he is alone in his house,

is not the manner one sits, moves and deals

when before the presence of a great king.

Likewise, in the way one chats openly as

he wishes while he is among his household

and relatives, is not the same way as when

he speaks in the court of a king.

How much more, if a man strongly takes

to heart that the great king,

The Holy One, blessed be He,

whom the whole earth is filled with His glory,

stands over him and observes his deeds.

As it says, “If a person hides

out of sight, will I not see him” says Hashem.

[Considering] this he will respect

and surrender to awe

of the Holy One, blessed be He,

and be bashful before Him always.

One should not be ashamed

before people

who mock his service to Hashem.

Even secretly when lying in ones bed

know before whom he is lying.

Immediately arouse oneself from slumber

with agility to serve the

praised and exalted Creator.”

כי אין ישיבת האדם |

ותנועותיו ועסקיו |

והוא לבדו בביתו, |

כישיבתו ותנועותיו ועסקיו |

והוא לפני מלך גדול; |

ולא דיבורו והרחבת פיו |

כרצונו, והוא עם אנשי ביתו |

וקרוביו, כדיבורו |

במושב המלך. |

כל שכן, כשישים האדם אל |

ליבו שהמלך הגדול, |

הקב“ה |

אשר מלא כל הארץ כבודו, |

עומד עליו ורואה במעשיו, |

כמו שנאמר: “אם יסתר איש |

במסתרים ואני לא אראנו נאם ה‘”, |

מיד יגיע אליו היראה |

וההכנעה בפחד |

השי“ת |

ובושתו ממנו תמיד. |

ולא יתבייש |

מפני בני אדם |

המלעיגים עליו בעבודת השי“ת. |

גם בהצנע לכת בשכבו על משכבו |

ידע לפני מי הוא שוכב |

ומיד שיעור משנתו, |

יקום בזריזות לעבודת |

בוראו יתברך ויתעלה |

Shulchan Aruch: Rema 1:1

The Rema, does such a great job of explaining this concept so it’s hard to top that. But he gives us a lot to think about. Everyday as we consider this the meaning of it grows. Let’s take a few minutes to walk through some of these thoughts together, these are just a few ideas of what we can think about:

Make The Name of G-d Apparent – even before we have opened our eyes or moved to get up we are to think about G-d. Placing G-d before us means that we make a mental commitment to act as though we are in the presence of G-d. Just like if we were in the presence of a king or judge we would want to behave becomingly, we should recognize our lives are watched over by G-d. This comes with a benefit, on one hand we have G-d looking out for us to administer liberty and justice. But we also have a responsibility, to recognize that G-d demands that we behave as decent people in our dealings even when we think that no one else is watching. Before we open our eyes, we determine to behave as noble and dignified people in our dealings; both in public and private. If we can do it in our private lives we won’t have slip ups of bad actions in public.

Choosing to Use Noble Speech – what’s funny about the wording that the Shulchan Aruch uses is that it describes a person that is in their own home, among their own guests and surrounded by their own family and feeling free to speak openly he just “blabs” with his mouth widely letting loose whatever he feels like without regard. Before we say a single word we determine to employ noble and becoming speech. One of the terrible things about lishon hara – evil speech – is that most of us would never allow ourselves to say the types of things publicly that we say privately, we would be too ashamed. So we should think about being in the presence of the greatest King, G-d Himself, then we would watch what comes out of our mouth and speak in a dignified way. This means, even in the way we speak to ourselves in our thoughts. Think about it, some of us say demeaning things about ourselves that we are too considerate to ever say to another human being

Consider Where G-d Is At In Our Lives – the entire world is filled with G-d. We understand, in kabbalistic principal, that G-d is the Ain Sof; without limits, without end. But that also means that though G-d is not one thing or a person, His very sustenance and glory fill the entire universe. G-d’s glory exists in everything and everywhere, no matter how much any of us try to take credit or mold things our way. We need to consider that there is nothing outside of His realm of influence or where His rules of goodness need not apply. We need to think, how would we act if G-d was a person standing over us and observing our deeds? It’s not that G-d is watching over us like a prison guard waiting for us to slip up. Actually, the relationship is one in which G-d is given credit for everything we enjoy and every opportunity we have through a blessing. In order for us to do something that is wrong most people out of seeming shame decide that they will not say inappropriate blessing for whatever action or item they are illicitly enjoying. But just because we don’t mention G-d doesn’t mean His ways don’t exist; that’s as silly as pretending your spouse doesn’t existing if you turn around their portrait. We should discipline ourselves to know that godliness is displayed through creation, progress, wisdom, prosperity, etc. Everything we see is a manifestation of G-d’s order, if we understood that then everything we see will begin to remind us of G-d and His ways.

Be Bashful Before G-d – often times when people speak in the English vernacular we refer to this concept as being “ashamed before G-d.” Though this is not a mistranslation, it’s not exactly a one-for-one rendering. Even before we get up out of bed and out of the sheets we need to understand that we are completely exposed before G-d. But its more than that. As we begin to engage in our daily needs and we assess the day we can stand amazed at how brilliant the Creator is. Everything we begin to do and enjoy has blessings traditionally associated with them. Sometimes the truth of it just hits us, we just have to say “wow, it really is amazing that all these things necessary for life work out for me day after day.” Life is a complex function, with many dependencies for us to just to wake up let alone get through the day. G-d is called Chai haOlamim – The Life of the Worlds – all the universe and life within it is an extension of Him and sustained by His will. Even us. We are just a small part of this big universe, yet even as simple people we benefit from so much that we can be humbled. We feel so small before G-d and the universe that we become like a child with a surprise gift that is so bashful for being remembered that they want to hide shyly. We should always try to retain this type of wonder with the world.

But Don’t Be Ashamed Before Men – even before we move from bed, to get out from under the sheets we make a conscious choice to not feel embarrassed or foolish for our wonder of life and our respect to honor the little things in life, realizing that all these small things when they come together make our world so much better. There is nothing mature or smart about taking for granted the gift of life and the wonders of the world as the self-proclaimed intellectuals of our age like to flippantly do. They say that nothing you do as an individual matters that much. Some suggest that religious people thinking G-d considers their needs and betterment to be egotistical. Others suggest a faithful person is needlessly groveling and that his humility is a sign of mental weakness. Either way, it can be hard to face the world some days because people are so jaded that many will attack your devotion for reasons of humility or ego; you just can’t do anything right. But we aren’t supposed to hide from the world, we are called to transform it. That mean’s we also aren’t to conceal our service to G-d and pride in being our true selves, because it is through those things that we exemplify the truth of our values. Our actions speak louder than words.

Wake Up With Enthusiasm – if we really took to heart the idea that G-d watches over us then we would realize that we are laying before the Great King. Just as people jump up from bed with excitement if an important guest suddenly showed up, we need to wake to the day in order to serve G-d. We wouldn’t leave a king waiting at the foot of our bed, no we would jump up quickly and honored to be of service. How do we do accomplish this? By arousing ourselves to get up and wake the day. It means more than just getting up. The battle of our day starts even before we open our eyes or say a word, it starts when we actually wake. We should arouse ourselves to wake with all the agility and excitement that a youth would show toward their beloved.

When we begin the day by placing Hashem before us we recognize that G-d is present. As the day and world unfolds before us we begin to see that G-d is present in the world, in our deeds, and in our happenings. If we want to encounter G-d then we need to get up and see Him in action. As we lay there without saying a word we begin to arouse ourselves to rise up and meet G-d where He is, emulating G-d’s passion to be active in the world. This gives meaning to the scriptures when it says “has kol basar mif’neh Hashem ki naior mim’on kadsho / be silent all flesh before Hashem, for He is aroused out of His holy habitation.” (Zechariah 2:17)